Abstract
This article explores the history and impact of the Research Institute for Theology and Religion (RITR) at the University of South Africa over the past 50 years, from its inception in 1975 to its current challenges and future directions. It examines the foundational contributions of key figures, including Professors Willem Vorster and Cornel du Toit, and analyses the development of the institute’s research agenda within the broader socio-political context of South Africa. The article discusses significant milestones in the history of RITR, including its response to apartheid, its commitment to contextual and liberation theologies, and its role in fostering interfaith dialogue. In addition, it addresses critiques related to academic freedom, the relevance of its research and the need for diversity and inclusivity in theological discourse.
Intradisciplinary and/or interdisciplinary implication: The article outlines potential future directions for the RITR, emphasising innovation in theological education, interdisciplinary collaboration, engagement with global movements, and the cultivation of an inclusive scholarly community. Through this comprehensive examination, the article contributes to a deeper understanding of the RITR’s legacy and its ongoing significance in South African theological scholarship.
Keywords: Research Institute for Theology and Religion; theological scholarship; contextual theology; interfaith dialogue; inclusivity; academic freedom.
Introduction
The past 50 years have witnessed remarkable shifts in theological and religious scholarship in South Africa, driven largely by the profound social, political and economic changes the country has undergone. The establishment of the Institute for Theology and Religion (ITR), now the Research Institute for Theology and Religion (RITR), at the University of South Africa (UNISA) in 1975, occurred during a time of intense political repression under apartheid. The institute emerged as a beacon of academic freedom and critical thought in the realm of theology, seeking to address the intersection between faith, culture and politics in a divided society.
Theological research in South Africa has always been deeply entwined with the country’s unique socio-political context. Theology was not just a matter of faith and doctrinal study but became a crucial element of the anti-apartheid struggle and later, the nation’s reconciliation and development efforts. In this light, the RITR played an instrumental role in advancing theological and religious discourse, contributing to an intellectual environment where scholars could interrogate the theological underpinnings of apartheid, engage with global theological trends and provide an intellectual framework for post-apartheid nation-building.
Over the past five decades, the institute has produced ground-breaking research in fields such as New Testament studies, African theology, ecumenism, religious ethics and the philosophy of religion. By fostering interdisciplinary and critical approaches to religious studies, the RITR has had a lasting impact on both the academic community and broader society in South Africa. This article will trace the early years of the institute, its foundational objectives and its most significant contributions to theological and religious scholarship in South Africa.
Founding and early objectives
The RITR was established at UNISA in 1975, a period when theological scholarship in South Africa was increasingly drawn into the country’s political struggles. The apartheid regime’s strict racial segregation policies were defended by some Christian denominations, particularly within the Dutch Reformed Church (DRC), which saw apartheid as a biblically sanctioned social order. On the other hand, liberation theology, largely driven by ecumenical movements and progressive theologians, challenged this interpretation. It was against this backdrop that the RITR was founded, positioning itself as an academic institution dedicated to examining theological questions critically in the light of South Africa’s socio-political realities.
The early objectives of the RITR were broad but ambitious. One of its primary goals was to foster ecumenical dialogue between different Christian denominations, with the aim of creating a more united Christian voice against the moral and ethical injustices of apartheid. The institute also sought to engage with global theological debates, particularly the rise of liberation theology in Latin America, which emphasised the preferential option for the poor and the need for the Church to take an active role in promoting social justice (Boesak 1984).
In addition, the RITR aimed to promote interdisciplinary research, recognising that theology could not be understood in isolation from other disciplines such as philosophy, sociology and history. From its inception, the institute encouraged collaboration between scholars from diverse academic backgrounds, fostering a holistic approach to the study of religion and theology. In doing so, it sought to address not only the theological dimensions of South Africa’s political crisis but also the broader questions of religious identity, ethics and social justice in a rapidly changing world (Smit 2007).
By the late 1970s and early 1980s, the RITR had established itself as a leading centre for theological research, attracting scholars from across South Africa and beyond. Its work began to focus on critical biblical studies, with a particular emphasis on the ways in which biblical texts had been used to justify or challenge apartheid. Scholars associated with the institute played a key role in deconstructing the theological justifications for apartheid, drawing on new hermeneutical approaches to demonstrate the biblical foundations of social justice and equality (Villa-Vicencio 1988).
Key contributions of the Research Institute for Theology and Religion
Advancing New Testament studies and hermeneutics
One of the RITR’s most significant contributions to theological scholarship has been its work in New Testament studies and biblical hermeneutics. Scholars such as Professor Willem Vorster, who served as the director of the institute from 1982 to 1993, were instrumental in developing new approaches to interpreting biblical texts within their historical and cultural contexts. Vorster’s work on the historical Jesus and early Christian literature helped to shift the focus of New Testament scholarship in South Africa away from purely doctrinal readings towards more historically informed, critical interpretations (Vorster 1991).
The institute also played a key role in promoting what became known as ‘contextual theology’. This approach emphasised the importance of interpreting biblical texts in the light of contemporary social and political realities, particularly the experiences of marginalised and oppressed communities. For South African theologians, this meant engaging with the realities of apartheid and post-apartheid society, where issues of racial inequality, poverty and injustice remained pressing concerns (De Gruchy 1994).
Liberation theology and social justice
In the 1980s and 1990s, the RITR became a hub for liberation theology, which sought to reinterpret Christian teachings in light of the struggles for social and economic justice. The institute provided a platform for theologians such as Allan Boesak, Desmond Tutu, and others to articulate a theology of liberation that spoke directly to the experiences of South Africa’s Black majority under apartheid. Liberation theology, with its emphasis on the preferential option for the poor and the Church’s responsibility to advocate for social justice, resonated deeply with the political and social context of South Africa during this period (Boesak 1987).
The RITR supported numerous conferences and publications that brought together theologians, social activists and church leaders to discuss the role of theology in promoting justice and reconciliation. The institute also collaborated with international scholars and institutions, particularly in Latin America and other parts of Africa, to promote the exchange of ideas and to further develop the theoretical foundations of liberation theology. These efforts helped to cement the RITR’s reputation as a leading centre for progressive theological thought.
Ecumenism and interfaith dialogue
The RITR was also at the forefront of promoting ecumenical dialogue in South Africa, particularly during the years of apartheid. Theological divisions within South Africa’s Christian community were stark, with some denominations supporting the apartheid regime while others, particularly the South African Council of Churches (SACC), took a strong stand against it. The RITR facilitated dialogue between these different groups, providing a neutral space where theological and ethical questions could be debated.
In the post-apartheid era, the institute has continued to promote ecumenism, with a particular focus on the role of the Church in fostering reconciliation and nation-building. It has also expanded its work to include interfaith dialogue, recognising the importance of building relationships between South Africa’s diverse religious communities in the context of a multicultural democracy (Kritzinger 2002).
Evaluating the work of key figures
The RITR has been home to some of the most influential theological minds in South Africa. Two scholars, in particular, Willem Vorster and Cornel du Toit, have left a lasting legacy through their pioneering work, which continues to shape the theological and religious landscape in the country and beyond. This section explores their contributions in detail and evaluates their impact on the field of religious studies and theology.
Willem Vorster: Pioneering New Testament scholarship
Willem Vorster was a key figure at the RITR during his tenure as director from 1982 until his untimely death in 1993. Vorster’s work focussed primarily on New Testament studies, with a particular interest in the historical Jesus, biblical hermeneutics and early Christian writings. His commitment to critically examining the text of the New Testament, within its historical and socio-cultural context, distinguished him as a scholar who brought new perspectives to South African biblical studies (Vorster 1991).
Vorster’s scholarship was ground-breaking in its methodology. He employed redaction criticism, which focusses on how the authors of the Gospels edited and shaped their narratives to serve particular theological agendas. This approach allowed him to challenge long-held assumptions about the uniformity of the New Testament texts and provided a more nuanced understanding of the early Christian community’s diverse theological perspectives. His work in this area has had a lasting influence on New Testament studies, both in South Africa and internationally (Crossley 2005).
Moreover, Vorster’s scholarship was deeply intertwined with the socio-political context of apartheid South Africa. He recognised that biblical texts had often been used to justify oppressive political systems, including apartheid, and he sought to offer a more liberative reading of the New Testament that emphasised justice, equality, and human dignity. His ability to engage critically with both ancient texts and contemporary political realities made him a leading voice in the theological resistance to apartheid.
In addition to his work on the New Testament, Vorster was instrumental in developing the RITR as a hub for theological scholarship. He fostered international collaborations, attracted leading scholars to South Africa and promoted interdisciplinary research. His leadership helped to establish the RITR as a leading institution for theological inquiry, particularly in the fields of New Testament studies and contextual theology (Smit 2007).
Cornel du Toit: Theology, philosophy and technology
Cornel du Toit, who has been associated with the RITR since the early 1990s, represents a different strand of theological inquiry. Du Toit’s work sits at the intersection of theology, philosophy and science, particularly focussing on the ethical and theological implications of technological advancements. His research has explored how scientific and technological developments challenge traditional theological concepts, particularly regarding human identity, morality and the nature of God (Du Toit 2004a; 2004b).
Du Toit’s theological approach can be described as postmodern, as he engages critically with the Enlightenment ideas of rationality and progress. He challenges the notion that science and technology are neutral forces and argues that they must be understood in their broader ethical and philosophical contexts. His work emphasises the importance of considering the human implications of technological advancements, particularly in a society such as South Africa, which has a history of inequality and exclusion.
One of Du Toit’s most significant contributions is his work on the relationship between religion and science. He has been a key figure in promoting dialogue between theologians and scientists, arguing that these two fields have much to offer each other. His interdisciplinary approach has brought new insights into both theology and science, particularly regarding issues such as human consciousness, artificial intelligence and the ethics of genetic engineering (Du Toit 2015). His work has contributed to broadening the scope of theological inquiry at the RITR, making it a place where contemporary ethical issues can be discussed from both a theological and philosophical perspective.
While Vorster’s work was rooted in the biblical text and the socio-political realities of apartheid, Du Toit’s research reflects a more global and futuristic orientation, addressing the challenges posed by technological advancements to traditional religious and ethical frameworks. Together, their contributions represent the wide-ranging intellectual scope of the RITR, which has been able to foster both historical and contemporary theological inquiry.
Other notable figures
In addition to Willem Vorster and Vorster and Du Toit, several other scholars have made significant contributions to the RITR and the broader field of theology and religion in South Africa:
J.J. Kritzinger, a distinguished Old Testament scholar, has had a profound impact on the study of the Old Testament in South Africa. His research, grounded in the historical and literary contexts of the Old Testament texts, challenged traditional interpretations and offered new insights into the meaning and relevance of these ancient texts (Kritzinger 1978). Kritzinger’s work has inspired generations of scholars and continues to shape the field of Old Testament studies.
Johann Heyns, a leading figure in systematic theology, has made significant contributions to the development of contextual theology in South Africa. His work has explored the intersection of theology and social justice, particularly in the context of apartheid and post-apartheid South Africa (Heyns 1988). Heyns’s contextual theology has been influential in shaping theological discourse in South Africa and has inspired theologians worldwide to engage with the social and political realities of their own contexts.
Andries van Aarde, a renowned scholar of religion and culture, has made significant contributions to the study of religion in South Africa and beyond. His interdisciplinary approach has brought new insights into the study of religion, particularly regarding issues of identity, power and social change (Van Aarde 1992). Van Aarde’s work has challenged traditional approaches to the study of religion and has opened up new avenues for research and understanding.
Sebolelo Seabi, a leading voice in African theology, has made significant contributions to the development of feminist and womanist theology in South Africa. Her work has challenged patriarchal interpretations of the Bible and other religious texts, and has advocated for the inclusion of women’s voices in theological discourse (Seabi 2002). Seabi’s work has been instrumental in shaping a more inclusive and gender-sensitive theology in Africa.
Tinyiko Maluleke, a prominent scholar of African Christianity, has explored the relationship between African culture and Christianity. His work has challenged Eurocentric interpretations of Christianity and has advocated for an African theology that is rooted in African cultural and historical contexts (Maluleke 1997). Maluleke’s work has been influential in the development of African theology and has helped to shape a more indigenous and culturally relevant approach to Christian faith.
These scholars, along with Willem Vorster and Vorster and Du Toit, have helped to establish the RITR as a leading centre for theological and religious studies in South Africa. Their work has had a significant impact on the field, both nationally and internationally and continues to shape the future of theological and religious inquiry.
The history and impact of the CB Powell Bible Centre
The CB Powell Bible Centre, established under the auspices of the RITR, is one of the most significant projects to emerge from the institute. Named after the philanthropist Charles B. Powell, whose donations helped to fund the centre’s establishment, the CB Powell Bible Centre was designed to promote biblical literacy and scholarship in South Africa. Since its inception, the centre has played a key role in advancing biblical studies, particularly in African contexts, and in fostering a deeper understanding of the role of the Bible in public life.
Founding and earlier vision
The CB Powell Bible Centre was founded in the early 1980s with a vision to provide resources for biblical scholarship that would be accessible to both academics and the general public. The centre aimed to address a gap in South African biblical studies, where much of the scholarship had traditionally been dominated by Western perspectives. The centre’s mission was to encourage African biblical scholarship that was rooted in the social, cultural and political realities of the continent.
One of the centre’s early objectives was to develop resources for pastors and laypeople who lacked formal theological training but who played key roles in their communities. To this end, the centre produced a range of publications, including Bible commentaries, study guides and theological reflections that were specifically geared towards African contexts. These resources were designed to help readers engage with the Bible in ways that spoke to their lived experiences, particularly in relation to issues such as poverty, injustice and racial inequality (Villa-Vicencio 1992).
Promoting African biblical scholarship
A central part of the CB Powell Bible Centre’s mission has been to promote African biblical scholarship. Historically, much of the biblical scholarship produced in South Africa was heavily influenced by European and American theological traditions, which often failed to engage with the unique cultural and social contexts of Africa. The CB Powell Bible Centre sought to challenge this by encouraging scholars to develop biblical interpretations that were rooted in African cultural traditions and social realities.
The centre has supported numerous research projects that have explored the ways in which African cultures can inform biblical interpretation. These projects have focused on themes such as ancestor veneration, communal ethics and the role of women in African societies, all of which offer new perspectives on biblical texts (West 2006). By promoting this kind of contextual biblical scholarship, the CB Powell Bible Centre has helped to develop a distinctly African approach to the study of the Bible, which has had a significant impact on both academic theology and local church practices.
Engaging the public and the church
One of the distinguishing features of the CB Powell Bible Centre has been its commitment to engaging with both the academic community and the wider public. The centre has organised numerous conferences, workshops and public lectures aimed at fostering dialogue between biblical scholars, church leaders and the general public. These events have provided opportunities for scholars to present their research to a broader audience and for laypeople to engage with cutting-edge biblical scholarship (Kritzinger 2002).
In addition, the centre has worked closely with local churches to promote biblical literacy. By providing training and resources for pastors and lay leaders, the CB Powell Bible Centre has sought to equip churches with the tools they need to engage meaningfully with the Bible in their local contexts. This has been particularly important in rural and disadvantaged communities, where access to formal theological education is often limited.
Legacy and continuing influence
The CB Powell Bible Centre continues to have a significant impact on biblical scholarship and theological education in South Africa. Its commitment to promoting African biblical scholarship has helped to create a more inclusive and culturally relevant approach to the study of the Bible. Furthermore, its work in promoting biblical literacy among laypeople has had a lasting influence on the way that the Bible is read and understood in South African churches.
The centre’s legacy is evident in the continued growth of African biblical scholarship, which has become an increasingly important field of study both in South Africa and internationally. By providing a platform for African scholars to engage critically with biblical texts and to develop new interpretive frameworks, the CB Powell Bible Centre has played a crucial role in shaping the future of biblical studies in Africa.
The Research Institute for Theology and Religion’s contribution to global theology
The RITR has not only shaped theological discourse in South Africa but has also made significant contributions to global theology. The institute’s interdisciplinary and contextual approaches to theology have resonated with theologians and religious scholars worldwide, making it a key player in global theological debates. This section explores the RITR’s influence on global theological movements, particularly its contributions to contextual theology, interfaith dialogue and postcolonial theology.
Contextual theology: A global framework
One of the RITR’s most important contributions to global theology has been its development of contextual theology. This approach emphasises the importance of interpreting religious texts and traditions within the specific cultural, social and political contexts of the communities in which they are practised. Contextual theology challenges the universalising tendencies of Western theology, arguing that theology must be rooted in the lived experiences of local communities (Cochrane 1999).
The RITR has been at the forefront of developing this framework, particularly through its engagement with African theology and liberation theology. African theologians associated with the RITR, such as Tinyiko Maluleke and Itumeleng Mosala, have argued that theology in Africa must engage with the continent’s colonial history, its diverse cultural traditions and the ongoing struggles for justice and equality. These ideas have influenced global theological debates, particularly in regions with similar histories of colonisation and oppression (Maluleke 1997).
The RITR’s commitment to contextual theology has also led to important collaborations with theologians from Latin America, Asia and other parts of the Global South. These collaborations have helped to create a more inclusive and diverse theological landscape, where voices from the margins are given space to contribute to global theological discourse. The RITR’s work has thus played a key role in promoting a more pluralistic and context-sensitive approach to theology worldwide (De Gruchy 2001).
Promoting interfaith dialogue
In an increasingly pluralistic and interconnected world, the need for interfaith dialogue has become more urgent. The RITR has made significant contributions to this area by fostering conversations between different religious traditions and encouraging theological engagement with religious diversity. The institute’s work in this area has been particularly important in South Africa, where the end of apartheid created new opportunities for interfaith collaboration and dialogue.
The RITR’s interfaith initiatives have focussed on creating spaces where religious leaders and scholars can engage in meaningful dialogue on issues such as peace, justice and reconciliation. The institute has organised conferences and workshops that bring together representatives from various religious traditions, including Christianity, Islam, Hinduism and indigenous African religions. These initiatives have contributed to a broader understanding of the role that religion can play in promoting social cohesion and addressing shared global challenges (Venter 1997).
On a global scale, the RITR’s work in interfaith dialogue has resonated with efforts to promote peace and understanding between different religious communities. The institute’s commitment to dialogue reflects a broader trend in global theology towards greater inclusivity and cooperation across religious boundaries. By promoting interfaith dialogue, the RITR has helped to create a more open and collaborative global theological community.
Engaging with postcolonial theology
Postcolonial theology, which emerged as a response to the legacies of colonialism and imperialism, has become an important field of study in global theology. The RITR has played a key role in advancing postcolonial theological scholarship, particularly through its engagement with African theologians who have critiqued the colonial roots of Western theology. This approach has challenged traditional theological frameworks and has sought to develop new forms of theological reflection that are rooted in the experiences of formerly colonised peoples.
The RITR’s work in this area has been informed by the broader postcolonial turn in academia, which emphasises the importance of decolonising knowledge and challenging the dominance of Western intellectual traditions. African theologians associated with the RITR have critiqued the ways in which Western theology has often been used to justify colonial oppression and have sought to develop new theological approaches that are rooted in African cultural and religious traditions (Mosala 1989).
The RITR’s contributions to postcolonial theology have had a significant impact on global theological discourse. By promoting a more critical and context-sensitive approach to theology, the institute has helped to create a more inclusive and diverse global theological community. Its work in this area continues to inspire theologians around the world who are seeking to develop new forms of theological reflection that address the legacies of colonialism and imperialism.
Challenges and critiques of the Research Institute for Theology and Religion
Despite its significant contributions to theological scholarship, the RITR has faced various challenges and critiques throughout its history. This section explores some of the key criticisms directed at the institute, examining issues related to academic freedom, the relevance of its research and the challenges of maintaining a diverse and inclusive theological discourse.
Academic freedom and institutional constraints
One of the primary challenges faced by the RITR has been the tension between academic freedom and institutional constraints. As a research institute within a university framework, the RITR has often had to navigate the complex dynamics of institutional politics and funding pressures. Scholars associated with the RITR have raised concerns about the impact of these constraints on the institute’s ability to engage in critical and transformative theological research (Cochrane 2012).
Critics have argued that the pressure to secure funding and aligning with institutional priorities can lead to a dilution of the institute’s scholarly independence. This concern is particularly relevant in a context where theological scholarship often critiques dominant socio-political systems. For instance, Villa-Vicencio and his colleagues have emphasised the importance of maintaining a critical stance towards power structures, arguing that theological scholarship must be willing to confront injustice and inequality, even when such critiques may be at odds with institutional interests (Villa-Vicencio 2009).
The RITR has sought to address these challenges by fostering a culture of academic freedom and encouraging scholars to engage with contentious issues. However, the balance between institutional support and academic independence remains a persistent challenge, and scholars continue to grapple with the implications of these dynamics for their research and teaching.
Relevance and impact of research
Another significant critique of the RITR relates to the relevance and impact of its research on broader societal issues. While the institute has made important contributions to theological discourse, some critics have questioned whether its research adequately addresses the pressing social, political and economic challenges facing South Africa today.
The critique often centres on the perception that theological scholarship can be too insular, focussing primarily on academic debates without engaging meaningfully with the lived realities of ordinary people. Scholars such as John de Gruchy have argued for a more engaged form of theology that moves beyond the walls of academia to address issues such as poverty, violence and inequality (De Gruchy 2013). This calls for a re-evaluation of how theological research is conducted and disseminated, emphasising the need for scholarship that is not only intellectually rigorous but also socially relevant.
In response to these critiques, the RITR has worked to enhance its community engagement initiatives and promote research that addresses real-world challenges. By collaborating with local communities, churches and non-governmental organisations (NGOs), the institute aims to bridge the gap between academic theology and practical engagement, fostering a more holistic approach to theological scholarship (Maluleke 2015).
Diversity and inclusivity in theological discourse
The RITR has also faced critiques regarding its commitment to diversity and inclusivity in theological discourse. While the institute has made strides in promoting feminist and contextual theologies, some critics argue that there is still a need for greater representation of marginalised voices within the theological community.
Theological scholarship in South Africa has historically been dominated by white male voices, and while the RITR has sought to address this imbalance, the ongoing legacy of colonialism and apartheid continues to shape the landscape of theological discourse (Mosala 2015). Scholars from various backgrounds have called for a more inclusive approach that amplifies the voices of women, indigenous peoples and other marginalised groups.
The RITR has responded to these critiques by actively promoting dialogues that centre on issues of race, gender and social justice. Initiatives aimed at fostering inclusivity in theological research and education have become central to the institute’s mission. However, the challenge remains to ensure that diverse voices are not only included but also valued and respected within the broader theological discourse.
Future directions for the Research Institute for Theology and Religion
As the RITR reflects on its past and navigates the present challenges, it must also consider future directions for its work. This section outlines potential avenues for the institute to enhance its impact in the field of theological research and education, focussing on innovation, interdisciplinary collaboration, engagement with contemporary societal issues and fostering a culture of inclusivity.
Embracing innovation in theological education
Theological education is undergoing significant transformations globally, driven by advancements in technology and changing societal needs. The RITR has the opportunity to embrace innovative approaches to theological education, integrating digital tools and online platforms to reach a broader audience.
One potential avenue for innovation is the development of online theological courses and resources that can make theological education more accessible to diverse populations. This approach aligns with the growing trend towards e-learning in higher education and can facilitate greater engagement with theological discourse beyond traditional classroom settings (Cochrane 2012). In addition, incorporating multimedia resources, such as podcasts and webinars, can enhance the learning experience and foster deeper engagement with theological topics.
Strengthening interdisciplinary collaboration
Theological scholarship thrives at the intersections of various disciplines, including sociology, psychology and environmental studies. The RITR has the potential to strengthen interdisciplinary collaboration, fostering partnerships with other academic departments and research institutes.
By engaging with scholars from different fields, the RITR can enrich its theological research and contribute to broader discussions on critical societal issues. For instance, collaborations with social scientists can enhance theological reflections on topics such as poverty, violence and health, providing a more comprehensive understanding of the complexities of these issues (Maluleke 2015). This interdisciplinary approach can also help the RITR maintain its relevance and impact in a rapidly changing world.
Engaging with global theological movements
As a contributor to global theology, the RITR has the opportunity to engage more deeply with international theological movements. By fostering connections with theologians from the Global South, the institute can contribute to a more equitable and diverse theological discourse.
Participating in global theological networks and conferences can facilitate knowledge exchange and collaboration on pressing issues such as climate change, human rights and social justice. The RITR’s commitment to contextual theology positions it well to contribute to these discussions, offering insights that reflect the unique experiences and challenges faced by communities in South Africa (Mosala 2015). By engaging with global movements, the RITR can continue to shape theological discourse in a way that is both locally rooted and globally relevant.
Fostering a culture of inclusivity
Finally, the RITR must prioritise fostering a culture of inclusivity within its scholarly community. This involves creating spaces where diverse voices can be heard and respected, ensuring that marginalised perspectives are integrated into the theological discourse.
Initiatives aimed at promoting diversity in leadership, research and educational programming will be essential for the RITR to remain relevant in a pluralistic society. This commitment to inclusivity should extend beyond race and gender to include considerations of socio-economic status, sexual orientation and other intersecting identities. By cultivating an inclusive environment, the RITR can empower a new generation of theologians who reflect the diversity of South African society and contribute to a more just and equitable theological landscape.
Conclusion
In conclusion, this exploration of the RITR at UNISA over the past 50 years reveals a complex legacy of significant contributions alongside persistent challenges. The RITR has undeniably played a vital role in shaping theological and religious discourse in South Africa, particularly during the apartheid era, by providing a platform for critical voices and fostering engagement with liberation theology. Its contributions to New Testament studies, hermeneutics and ecumenical dialogue, further solidified by initiatives such as the CB Powell Bible Centre, have had a lasting impact. Moreover, the RITR’s influence extends beyond national borders, with notable contributions to global theological discourse through its focus on contextual theology, interfaith dialogue and postcolonial perspectives.
However, a critical assessment necessitates acknowledging the critiques levelled against the institute. The ongoing tension between academic freedom and institutional constraints remains a concern, potentially limiting the scope and impact of research. While the RITR has strived to address this, a more transparent and robust framework for protecting academic independence is needed. Furthermore, the critique regarding the relevance and impact of research on broader societal issues raises valid questions. While academic rigour is essential, the RITR must prioritise research that actively engages with contemporary social challenges such as inequality, poverty and environmental degradation. This requires moving beyond purely academic debates and fostering stronger partnerships with community organisations and policymakers.
The issue of diversity and inclusivity within the RITR also warrants further attention. While progress has been made, the historical dominance of certain voices within theological discourse requires sustained effort to ensure genuine representation and inclusion of marginalised perspectives, including those of women, indigenous communities and other underrepresented groups. This necessitates not just inviting diverse voices to the table, but actively empowering them to shape the research agenda and institutional direction.
Looking to the future, the RITR’s stated focus on innovation, interdisciplinary collaboration, global engagement and inclusivity is commendable. However, these aspirations must be translated into concrete actions. The following is recommended:
- Establish a clear and publicly accessible policy on academic freedom. This policy should outline procedures for protecting researchers from undue influence and ensuring the right to pursue critical inquiry.
- Develop a strategic plan for community engagement. This plan should identify specific areas of focus and establish partnerships with relevant organisations to ensure that research has a tangible impact on society.
- Implement a comprehensive diversity and inclusion strategy. This strategy should include measurable targets for representation at all levels of the institute, as well as initiatives to promote inclusive research methodologies and pedagogical practices.
- Prioritise research funding for projects addressing pressing social challenges. This will signal a clear commitment to research that is both academically rigorous and socially relevant.
- Foster stronger connections with other African theological institutions. This will facilitate knowledge sharing and collaboration on issues of shared concern, strengthening the voice of African theology on the global stage.
By addressing these challenges and implementing these recommendations, the RITR can fully realise its potential as a leading centre for theological and religious research, making a significant contribution to both academic discourse and societal transformation. Without such critical self-reflection and proactive change, the RITR risks falling short of its potential and failing to adequately address the complex challenges facing South Africa and the world today.
Acknowledgements
Competing interests
The author declares that they have no financial or personal relationships that may have inappropriately influenced them in writing this article.
Author’s contributions
F.C.L.R. is the sole author of this research article.
Ethical considerations
This article followed all ethical standards for research.
Funding information
This research received no specific grant from any funding agency in the public, commercial or not-for-profit sectors.
Data availability
All data that support this study and findings are available in this article and references.
Disclaimer
The views and opinions expressed in this article are those of the author and are the product of professional research. The article does not necessarily reflect the official policy or position of any affiliated institution, funder, agency or that of the publisher. The author is responsible for this article’s results, findings and content.
References
Boesak, A.A., 1984, Farewell to innocence: A socio-ethical study on Black Theology and Black Power, Orbis Books, Maryknoll, NY.
Boesak, A.A., 1987, Black and reformed: Apartheid, liberation, and the Calvinist tradition, Skotaville Publishers, Johannesburg.
Cochrane, J., 1999, Circles of dignity: Community wisdom and theological reflection, Fortress Press, Minneapolis, MN.
Cochrane, J., 2012, ‘Theological education in a digital age’, Theology Today 69(1), 21–31.
Crossley, J.G., 2005, Jesus in an age of terror: Scholarly projects for a new American century, Equinox Publishing, London.
De Gruchy, J.W., 1994, Theology and ministry in context and crisis: A South African perspective, Eerdmans, Grand Rapids, MI.
De Gruchy, J.W., 2013, Theology and the challenge of justice: A South African perspective, Cambridge University Press, Cambridge.
Du Toit, C.W., 2004a, The integrity of the human person in an African context: Perspectives from science and religion, Research Institute for Theology and Religion, University of South Africa, Pretoria.
Du Toit, C.W., 2004b, God, humanity, and technology: A theological inquiry, Eerdmans, Grand Rapids, MI.
Du Toit, C.W., 2015, Consciousness and transcendence: The impact of technology on human identity and the concept of God, University of South Africa Press, xylPretoria.
Heyns, J., 1988, A theology for the South African situation, Unisa Press, Pretoria.
Kritzinger, J.J., 1978, The historical-critical method in the study of the Old Testament, University of South Africa, Pretoria.
Kritzinger, K., 2002, The role of the church in the struggle for liberation in South Africa, Philip, Cape Town.
Maluleke, T.S., 1997, ‘Dealing lightly with the wounds of my people? The TRC process in theological perspective’, Missionalia 25(3), 324–343.
Maluleke, T.S., 2015, ‘The church and the challenge of poverty in South Africa’, Journal of Theology for Southern Africa 150, 54–68.
Mosala, I.J., 1989, Biblical hermeneutics and Black Theology in South Africa, Eerdmans, Grand Rapids, MI.
Mosala, I.J., 2015, ‘Black theology and the challenge of inclusive theological discourse’, Black Theology 13(1), 1–12. https://doi.org/10.1179/1476994815Z.00000000043
Smit, D.J., 2007, Essays on being reformed: Collected essays 3, SUN PReSS, Stellenbosch.
Van Aarde, A., 1992, Holy Scripture and Holy War: A study of the problem of religious violence with special reference to the Abrahamic religions, Sheffield Academic Press, Sheffield.
Venter, D., 1997, ‘Interfaith dialogue in South Africa: Some observations on context, problems and trends’, Religion and Theology 4(3), 231–246.
Villa-Vicencio, C., 1988, Trapped in apartheid: A socio-theological history of the English-speaking churches, David Philip, Cape Town.
Villa-Vicencio, C., 1992, A theology of reconstruction: Nation-building and human rights, Cambridge University Press, Cambridge.
Villa-Vicencio, C., 2009, ‘Theological education and the challenges of post-apartheid South Africa’, Theology Today 66(4), 457–467.
Vorster, W.S., 1991, Speaking of Jesus: Essays on biblical language, Gospel narrative, and the historical Jesus, J.G. Crossley (ed.), Brill, Leiden.
West, G.O., 2006, Biblical Hermeneutics of liberation: Modes of reading the Bible in the South African context, Cluster Publications, Pietermaritzburg.
| 
Hide
Show all
Email this article (Login required)
